James 3:11–4:6

The spring is the heart of man, the flowing stream of water is his speech, and the opening through which it pours is his mouth. The sweet water is sound doctrine, while the bitter water is just the opposite.

For being power-hungry and filled with the wisdom of the world, they preached with the force and zeal of orthodox teachers, gathering a crowd with no trouble at all and deceiving them, mixing human things with the divine, so that the hearers might be dazzled by the newness of what was being said. That is how heresy arose. But James forbids that kind of teaching and whatever comes from a wisdom which is not divine but diabolical. He said all this in order to praise good teaching, the wisdom which comes from humility in words and in useful deeds.

Can a fig tree, my brothers, produce olives, or a vine figs? etc. It is clear, because just as a tree cannot, having lost its natural fruit, produce the fruit of another tree from itself, so a slanderer, even if he seems to speak some good temporarily, is in no way able to have the fruit of blessing. But if someone wishes to discuss this more deeply, in the fig tree whose leaves our first parents, after the recognition of their transgression, used to cover their nakedness, can be understood the veil of excuse, by which they then tried to repel the reproach of the Creator and to cast it back on the Creator Himself, and now many of the foolish turn their hearts to an evil word, to excuse excuses in sins (Psalm 140). In olives can be taken the fruit of mercy, in the vine the fervor of love. But I, he says, like a fruitful olive tree in the house of the Lord, have hoped in the mercy of my God (Psalm 51), that is, just as one who produces the fruit of mercy, I have hoped for mercy myself from the Lord. Likewise: And your cup inebriates me, how excellent it is (Psalm 23)! Which is understood to speak of the love of God, which is poured out into our hearts through the Holy Spirit who has been given to us (Romans 5). Therefore, a fig tree cannot produce olives, because whoever tries to excuse himself for sins rather than accuse himself, in no way performs works of piety for sins perfectly towards others, but gives more with a proud heart. Nor can a vine produce figs, because he who is perfectly inebriated with divine love, accuses none of his errors, except himself.

The apostle wishes to touch the hearts of his listeners. If we are commanded to bless all, for the abusive will not inherit the Kingdom of God (1 Cor. 6:10), then how is it not shameful to use one and the same instrument for evil and for good? No one of sound mind would stir filth and ointment with the same instrument. Do you pray? Do not curse your enemy, for between prayer and cursing there is a great distance. If you do not forgive the one who offended you, then you yourself will not receive forgiveness, and you will bring the curse upon yourself when you pray that your debts be forgiven just as you yourself forgive your debtors (Matt. 6:12).

Who among you is wise and disciplined, let him show by good conduct his works in the humility of wisdom. Because he had imposed silence on wicked teachers and had forbidden them to hold the rank of teacher, since he saw that they had neither the perfection of life nor the restraint of the tongue, he consequently admonishes that if anyone among them is wise and disciplined, or appears to be so to himself, let him show his wisdom and discipline more by living wisely and disciplined than by teaching others. For he who with meek heart and calm speech does the good which he can, surely gives evident proof of a wise man. For the beginning of wisdom is the fear of the Lord (Psalm 110). But he who is more inclined to preach the word than to act often incurs the guilt of foolishness through the love of boasting, through the zeal of contention, through the facility of eloquence, through the envy of other teachers, through ignorance of the catholic truth. Well does that saying of Solomon apply to him: For in the multitude of words there wanteth not sin (Proverbs 14). Hence it is rightly added here:

The second pillar of the house of wisdom is innocence in the mind. Augustine says that "peace is the tranquility of order," namely, when one humbly subjects himself to a superior, conducts himself equably toward an equal, and discreetly governs an inferior. All who are children of wisdom maintain this order. He who disturbs this peace destroys the house of wisdom. "He who is patient is governed by much wisdom; he who is impatient exalts his own folly." Blessed James says: "Who is wise and instructed among you? Let him show by his good conduct his work in the meekness of wisdom."

Hyperichius said, 'He who teaches others by his life and not his speech is truly wise.'

Who is wise and has knowledge among you? Let him show by good conversation his working in mildness of wisdom. But if you have bitter zeal, and there be disputes in your hearts: glory not and be not liars against the truth. For this is not wisdom descending from above: but earthly, sensual, devilish. For where zeal and contention is: there is inconstancy, and every perverse work. "Who is wise and has knowledge among you?" When men were ambitious and boasted of the wisdom of this world, they preached from disagreement and rivalry of the rulers, openly inciting the people to agitation, and besides, they were wasting away with envy and allowing human things to mingle with divine, so that the examiners were drawn in by the novelty of what was being said; hence also heresies arose. Therefore, after completing the discourse on the slander and intemperance of the tongue, he then transitions to envy, which arises in men from similar recklessness: and he says that these doctrines are not established and firm, as they are not from divine wisdom, but rather demonic. However, he said this to encourage the good teacher, saying that he should show his wisdom through good works with his gentleness. Moreover, since the name of zeal, that is passion, is neutral and indifferent in itself to good and evil. (For zeal, or passion, is a movement of the heart stirred up towards something with some similarity to that which is the object of study or affection) therefore he added bitter zeal, showing what passion leads to. Indeed, contentiousness is a blameworthy contention and obstinacy.

Having finished his discourse on the recklessness and unruliness of the tongue, the apostle turns his speech to "envy," which is born in people from similar thoughtlessness. He said this, having first praised the good teacher.

But if you have bitter zeal, and there are contentions in your hearts, do not glory, etc. He says 'bitter zeal' because there is also sweet zeal, from which also the apostle Simon rightly received the name of perfect heart. Which also Elijah had, when he said: I have been very zealous for the Lord God of Hosts, for the children of Israel have forsaken your covenant (1 Kings 19). And the apostle Paul: For I am jealous for you with a Godly jealousy (2 Corinthians 11). There is also good contention, which the Lord commanded us to have, saying: Strive to enter through the narrow gate (Luke 13). Do not, he says, glory, and lie against the truth. For the Truth itself proves that those who utter words of wisdom from their mouth, and carry bitter zeal and the zeal of unfruitful contention in their heart, are not worthy of glory.

The mature faithful should not have any bitterness or jealousy in them, since such things are not given by God but are conceived by diabolical fraud. For where there is jealousy there is strife, disloyalty and every kind of evil which divine authority condemns.

People who love to rule and who boast of the wisdom of this world preached in opposition to the Orthodox teachers, envying them and mixing the human with the Divine in order to attract listeners to themselves by the novelty of their teaching, from which heresies also arose. And since zeal can be applied to both good and evil — for zeal is a fervent striving of the soul toward something with a certain likening to that toward which there is zeal — the apostle added "bitter," to show what kind of zeal he is speaking of. Self-seeking is a reprehensible passion for disputes. It is also called slander with evil speaking.

This is not the wisdom descending from above, but earthly, unspiritual, demonic. And Paul says that the natural man does not receive the things of the Spirit of God. It should be noted that the natural man, or natural wisdom, is derived not from the animal, but from the soul, as the Apostle testifies, because the first man Adam was made a living soul, the last Adam a life-giving spirit (I Cor. XV). But it is not first that which is spiritual, but that which is natural. The authority in Greek, in which language ψυχὴ means soul, and ψυχικὸν means natural, confirms that it is derived from the soul. Moreover, though animals in Latin seem to derive their name from the soul, in Greek they have a very different and dissimilar etymology. For they get their name from the fact that they live. Among the Greeks, ζωὴ means life, ζῶα means animals. Therefore, when the Apostle in his Epistles often mentions the carnal man, the natural man, and the spiritual man, he calls spiritual either the Lord Himself, who, appearing in flesh and soul, was full of the Holy Spirit, or every elect person, who, naturally consisting of flesh and soul, also received the grace of the Holy Spirit according to the measure of Christ's gift, by which he is enlightened. But he calls carnal or natural the man who, having no grace of the Spirit, knows only to think or do those things which are naturally implanted in the senses of the flesh or the soul. Therefore, contentious and proud wisdom is rightly remembered as earthly, unspiritual and demonic, because while the soul seeks earthly glory, while, devoid of spiritual grace, remaining alone, it thinks of those things which are naturally implanted in it after the fall of the first transgression, rightly deluded by the evil spirit, it turns to doing those things which are mad and harmful.

That wisdom which is from below, blessed James describes, saying: "This is not wisdom descending from above, but is earthly, sensual, diabolical." This wisdom with all solicitude seeks to delight in every pleasure, in the abundance of worldly riches, in the experience of sensual delights, and in the eminence or ambition of worldly pomps. Insofar as it makes a person solicitous to delight in the abundance of riches, it is earthly: insofar as it makes a person solicitous to delight in the experience of sensual delights, it is sensual: but insofar as it makes a person solicitous to delight in the eminence and ambition of worldly pomps, it is diabolical: because pride is the root of all evils, and it is principally condemned in the diabolical king.

The apostle says that such teachings are not characteristic of true teachers, because they flow not from Divine wisdom but from demonic wisdom.

Where there is jealousy and contention, there is inconstancy and every wrongful work. With all, he says, guard your heart, for from it comes life. For just as the root of the heart is, so in the sight of internal judgment is the whole fruit of action. And he who conceals wickedness in a heart filled with envy or contention, every work of his is wrongful, however righteous it may seem to men, evidently because of the inconstancy of a mind fluctuating here and there, because he has neglected to anchor himself firmly to the heavenly gaze.

[Responding to the question "is it wrong for a Christian to be ambitious and strive for personal success?"]

It is easiest to think of a simplified example. How would the application of Christianity affect anyone on a desert island? Would he be less likely to build a comfortable hut? The answer is "No." There might come a particular moment, of course, when Christianity would tell him to bother less about the hut, i.e., if he were in danger of coming to think that the hut was the most important thing in the universe. But there is no evidence that Christianity would prevent him from building it.

Ambition! We must be careful what we mean by it. If it means the desire to get ahead of other people—which is what I think it does mean—then it is bad. If it means simply wanting to do a thing well, then it is good. It isn't wrong for an actor to want to act his part as well as it can possibly be acted, but the wish to have his name in bigger type than the other actors is a bad one.

[Responding to statement "It's all right to be a general, but if it is one's ambition to be a general, then you shouldn't become one"]

The mere event of becoming a general isn't either right or wrong in itself. What matters morally is your attitude toward it. The man may be thinking about winning a war; he may be wanting to be a general because he honestly thinks he has a good plan and is glad of a chance to carry it out. That's all right. But if he is thinking: "What can I get out of the job?" or "How can I get on the front page of the Illustrated News?then it is all wrong. And what we call "ambition" usually means the wish to be more conspicuous or more successful than someone else. It is this competitive element in it that is bad. It is perfectly reasonable to want to dance well or to look nice. But when the dominant wish is to dance better or look nicer than the others—when you begin to feel that if the others danced as well as you or looked as nice as you, that would take all the fun out of it—then you are going wrong

Let us cleanse the eyes of our souls of all filth. For just as filth and mud blind the eyes of the flesh, so too worldly concerns and discussions about moneymaking can dull the hearing of our minds more effectively than any filth, and not only corrupt them but do wicked things as well.

This is the wisdom which tames the tongue, descending from above, not springing from the human heart. Would anyone dare to snatch it away from the grace of God and, with overweening pride, place it in the power of man?

But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits. This is the gentleness of wisdom that he previously instructed to be possessed, certainly as opposed to the bitterness of jealousy and contention, which is foolish, by which the virtue and doctrine of the holy preachers are mutually associated with each other in the peace of charity and concord. First, he says, pure, then peaceable. Pure, evidently, because it understands chastely; peaceable, because it does not separate itself from the society of others through pride. Gentle, willing to yield, full of mercy and good fruits, because it is certainly the wise man's task to give assent to the persuasion of the good, just as Peter promptly agreed with the one rebuking him, and to repudiate the doctrine of the wicked with all intention, either by teaching or by living.

Full of mercy and good fruits. And this is the good conduct that he urged above to show the wise and disciplined, that is, to be merciful in mind, and to show outwardly the fruits of that mercy through works of piety.

Judging without hypocrisy. This virtue is as much used properly by pure wisdom as contentious and blasphemous wisdom entirely lacks it. For he who desires to appear more learned and more perfect than others must labor greatly, so that he can skillfully chastise his neighbor as if he were less prudent, and also to always falsely pretend that he has never done or said anything wrong, even to those whom he is estranged from.

What are the seven pillars of the house of wisdom? Sacred Scripture explains them sufficiently. Blessed James, describing the wisdom that is from above, sets down its seven conditions, saying: "First indeed it is chaste, then peaceable, modest, persuadable, consenting to the good, full of mercy and good fruits, not judging, without dissimulation." These pillars are nothing other than certain steps toward wisdom. The first is chastity in the flesh; the second is innocence in the mind; the third is moderation in speech; the fourth is persuadability in affection; the fifth is liberality in effect; the sixth is maturity in judgment; and the seventh is simplicity in intention. Through these the house of wisdom is established.

This dwelling of wisdom is built with seven columns which blessed James clearly touched upon: "But the wisdom that is from above is first of all chaste, then peaceable, moderate, docile, in harmony with good things, full of mercy and good fruits, without dissimulation." It is of this house that Matthew writes: "Everyone therefore who hears these My words and acts upon them, shall be likened to a wise man who built his house on rock."

But the wisdom that is from above, first certainly is faithful: then peaceable, modest, vulnerable, consenting to the good, full of mercy and good fruits, not judging, without distinction. "first certainly is faithful." That is, pure and without stain, adhering to no fleshly thing. "without distinction." Not discerning the observance of foods and various washings. Paul discusses these matters in detail in the Epistle to the Colossians. (Col. 2:1)

"Pure," that is, blameless, attached to nothing carnal. "Without partiality," that is, it does not observe distinctions in food and various washings. But about this Paul speaks in detail in the Epistle to the Colossians.

The fruit of righteousness is sown in peace by those who make peace. Everything we do in this life is a seed of future retribution, and that retribution itself is the fruit of present works, as the Apostle bears witness, saying: For whatever a man sows, that he will also reap. And he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life (Galatians VI). And therefore it is rightly said that the fruit of righteousness is sown in peace by those who make peace. For the fruit of righteousness is eternal life, which is rewarded for just works, because those who seek peace follow it; with that same peace which they study, they sprinkle the soil of their heart as with the best seed, so that through the daily growth of good works they may be able to arrive at the fruit of heavenly life. Concerning this, it is written elsewhere: Those who sow in tears shall reap in joy (Psalm 126), and so on to the end of the psalm. But the wicked also sow and reap, because they will receive according to their deserts in judgment. However, they are known to reap not fruit, but corruption, because they do not enjoy eternal goods (for fruit is named from enjoying), but they will pay eternal penalties for the corruption in which they lived.

You shall rejoice in the morning, that is, in the world to come, if you have gathered the fruits of righteousness by weeping and labor in this world.

James shows that the teaching is not working, for they are all carnal and doing the most wicked things.

And from your desires which wage war in your members, etc. Desires wage war in the members when the hands, or tongue, or the consent of other members intemperately obey the wicked suggestions of an evil mind. Concerning this, also in the earlier parts of this Epistle, he says: But each one is tempted by his own desire, being drawn away and enticed, etc. But desires for earthly goods can also be understood in this place, namely the desire for kingdoms, riches, honors, dignities. For because of these and similar innumerable things, fights and wars frequently arise among the wicked.

Such examples, therefore, brethren, it is right that we should follow; since it is written, "Cleave to the holy, for those that cleave to them shall [themselves] be made holy." And again, in another place, [the Scripture] saith, "With a harmless man thou shalt prove thyself harmless, and with an elect man thou shalt be elect, and with a perverse man thou shalt show thyself perverse." Let us cleave, therefore, to the innocent and righteous, since these are the elect of God. Why are there strifes, and tumults, and divisions, and schisms, and wars among you? Have we not [all] one God and one Christ? Is there not one Spirit of grace poured out upon us? And have we not one calling in Christ? [Ephesians 4:4-6] Why do we divide and tear to pieces the members of Christ, and raise up strife against our own body, and have reached such a height of madness as to forget that "we are members one of another?" [Romans 12:5] Remember the words of our Lord Jesus Christ, how He said, "Woe to that man [by whom offences come]! It were better for him that he had never been born, than that he should cast a stumbling-block before one of my elect. Yea, it were better for him that a millstone should be hung about [his neck], and he should be sunk in the depths of the sea, than that he should cast a stumbling-block before one of my little ones. Your schism has subverted [the faith of] many, has discouraged many, has given rise to doubt in many, and has caused grief to us all. And still your sedition continueth.

When a man has bought a large enough field and sees that his neighbor's is larger still, he wants to increase his own so as to make his house greater.

Where do wars and conflicts come from among you? Is it not from here, namely from your pleasures that wage war in your members? It shows that although they may imitate the speech of the teacher, they are all entirely fleshly and commit the most disgraceful acts, calling pleasures to themselves: some indeed seek a more delicate table (which Paul also argues against them saying, "For such are not serving our Lord but their own belly;") (Col. 2:1) others desire the possession of precious fields or houses: others again wish to take on a household or join one house to another: while another seeks something else, in which that evil one imposes upon them, attempting to steal their souls.

The apostle shows that although the aforementioned people claim for themselves the title of teachers, they are entirely carnal. They do much that is exceedingly contrary, devising pleasures for themselves: some seek a lavish table, which Paul also condemns, saying that "such people do not serve our Lord Jesus Christ, but their own belly" (Rom. 16:18); others desire to acquire estates; still others, wealthy houses; and another, something else that the evil one suggests to them, striving to deprive them of salvation.

You quarrel and fight, and you do not have because you do not ask. You quarrel, he says, and fight for temporal glory, and you are not able to obtain this, precisely because you do not care to ask the Lord, so that he himself might bestow upon you whatever is beneficial. For if you were to ask him with pious intention, he would grant you both the earthly necessities for temporal use and the heavenly goods for eternal enjoyment.

You desire and do not have; you kill and covet, and cannot obtain; you fight and wage war, "You desire and do not have," etc. According to position and elevation, it proceeds from the position, being removed due to the absurdity. The absurdity, due to the pleasures, is expected to be the underlying cause of what is contemplated in the position. For both desire ends in the perfection of pleasures, and murder, rivalry, and similarly strife and war are not good: therefore, neither do those things follow whose cause they affect. It should be noted at this point that he speaks of murder and war not in a bodily sense: for it would be serious even to think about robbers; much less, therefore, about those who were somewhat faithful and approached the Lord. But as it seems to me, those are said to kill who, through these reckless attempts, destroy their own soul, which is why war is also against piety for them. And just as in the course of the text he calls adulterers and adulteresses, not because they are entirely such, but because they corrupt divine and rightly established precepts by turning to other illegitimate things: for no one would tolerate a whoremonger as a teacher, even if he were more entangled in filth than a pig: so he speaks of murder and wars not in a bodily sense, but concerning the soul,

Here he persuades through affirmation and negation. However, the affirmation is passed over in silence as being indecent. The indecency lies in the fact that what is implied in the affirmation constitutes the kindling of desire, for desire ends in the fulfillment of sensual pleasure. Murder and envy, strife and enmity are not good deeds, which is why those who pursue them do not attain what they strive for. One should, however, know that here he speaks not of bodily murder and enmity, for this is hard to hear even concerning robbers, much less concerning believers (though some) who come to the Lord. But it seems to me that he calls murderers those who kill their own souls by such undertakings, on account of which enmity against piety also arises in them. So too further on (Jas. 4:4) he called them adulterers and adulteresses — not, of course, those who are such in reality, but those who sin against the Divine commandments by mixing in their own inventions, for no one would tolerate a teacher who is a fornicator, even if the person himself were filthier than a swine. So too he speaks of murders and wars not as bodily, but as spiritual.

It appears that some ask but do not receive. God ignores those who attack him and those who ask wrongly, according to their own desires. But someone will say that even those who ask for divine wisdom and virtue do not receive them. In reply it must be said that such people may be worthy to receive these good things, but they must do so in the right way. Perhaps they want such things merely for the pleasure of having them, and if so, they will not get them.

If someone intends to misuse what he receives, he will not receive it. Instead, God will pity him.

Those who continue in their sins ask wrongly. They entreat the Lord ill-advisedly to forgive them sins which they are not prepared to forgive in others.

You ask and do not receive, because you ask wrongly, etc. He had foretold that they do not ask, and now he says that they ask wrongly, because he who asks wrongly seems to ask nothing at all in the sight of the inner witness. He asks wrongly who, despising the Lord's commands, desires supreme benefits from the Lord. He also asks wrongly who, having lost the love of higher things, seeks merely to gain lower goods, and this not for the sustenance of human frailty, but for the excess of unrestrained pleasure. This is indeed what he means when he says: So that you may spend it on your passions.

The Savior said: "Ask and you will receive. Everyone who asks will receive." How can it be then that some people pray but do not get what they ask for? To this it must be answered that if someone comes to prayer in the right way, omitting none of the prerequisites for intercession, he will receive everything he asks for. But if someone appears to be going beyond the permissible bounds laid down for intercession, he will appear to be asking for something in the wrong way and therefore will not obtain it.

and you do not receive, because you ask with wrong motives, so that you may spend it on your pleasures. "You ask and do not receive." Just as the Pharisee, of whom it is written in the Gospel according to Luke (18:11); for the more he recounted his good works, the more he blocked the divine ears, and the empty splendor of words flowed around his lips and dissolved into foam like a surging wave. But someone will say: if the promise of the Lord Jesus, who cannot be deceived, is true, in which He says: "Everyone who asks receives," (Matt. 7:8) how does the present apostle say this now? But we say that he who proceeds in the proper way and order to ask also has the complete promise, not being frustrated in anything he asks for. If, however, he seems to ask outside the scope of the given petition, not asking as he ought, he does not even ask, and therefore he will not receive. For example, if a grammar teacher promises to teach everyone who comes to him grammar, but the one who wishes to learn approaches improperly and does not direct himself towards the reception of what has been promised, then if he falls into absurdity similar to his own, will anyone justly accuse the teacher of lying? Certainly, such a person would not act wisely. Nor did the one who was to receive the discipline approach as the teacher exhorts. However, someone might say: And how or what should one ask? Listen to Him who made the promise. "Seek the kingdom of God and His righteousness." (Matt. 6:33) Therefore, it is clear that he who asks in this way, especially concerning such things, will not be disappointed in other matters, since receiving them will not fall outside of what is for his salvation. But he who asks for harmful and damaging things will not have them from Him who gives every good gift. Moreover, if one seeks divine knowledge or some spiritual gift out of pleasure, he will not receive it: for he asks wrongly, and it is for his own destruction; furthermore, God does not grant evil things at all.

So it was with the Pharisee mentioned in the Gospel (Luke 18:10–14). The more he enumerated his virtues, the more he blocked the Divine hearing, and his lofty speech was idle on his lips and turned to foam like a raging wave. But someone will say: if the promise of the Lord Jesus, that truthful Teacher, is true — "everyone who asks receives" (Matt. 7:8) — then how does the present apostle say this? We answer: for one who approaches prayer in the proper way, the aforementioned promise is true; he will not be disappointed in anything he asks for. But whoever, having departed from the purpose of devout prayer, asks in appearance only but does not ask as he ought, in reality does not even ask, and therefore will not receive. Imagine, for example, that a grammar teacher promises to teach grammatical knowledge to everyone who comes to him, but the one desiring to learn comes not as he should and does not exert himself to master what is taught, so that in practice the result does not correspond to the promise. Would anyone justly ascribe the falsehood in this case to the teacher himself? Such a person would act unreasonably, for the one who wished to learn did not come as the teacher required. How then and for what should one ask, someone will say. Listen to the One Who gave the aforementioned promise: "But seek first the kingdom of God and His righteousness" (Matt. 6:33). Evidently, whoever asks in this way and chiefly for this will not be disappointed in other things either, the receiving of which will not tear him away from salvation. But to the one who asks for what is harmful and destructive, He from Whom comes "every good gift" (Jas. 1:17) will not give. Even the one who asks for knowledge of the Divine or some other spiritual gift, but asks for the sake of his own desires, will not receive, because he asks badly and to his own destruction, and God does not give what is bad.

It was because of these enmities toward God that not even his only-begotten Son was spared.

Adulterers, do you not know that friendship with this world is enmity with God? He rightly calls adulterers those whom, having turned from the love of heavenly wisdom to the embrace of worldly friendship, he reproaches, seeing that they serve mammon more than the Creator whom they despise. He had indeed spoken above about the manifest enemies of God: Do not the rich oppress you by their power, and do they not drag you to the courts? Do they not blaspheme the good name that has been invoked upon you (James II)? But lest you think that only those who openly blaspheme God, who persecute His faith in the saints, and unjustly condemn them are His enemies, he shows that those are also enemies of God who, under the faith and confession of the name of Christ, serve the lure and love of the world, who, only in name being faithful, set earthly things above heavenly ones. This he more earnestly enforces in the following verse, adding: Whoever therefore wishes to be a friend of this world constitutes himself an enemy of God. Therefore, all lovers of the world are enemies of God, all seekers of trifles, all who belong to those of whom it is said: Behold, your enemies, O Lord, shall perish (Psalm XCI). Whether they enter the churches or do not enter the churches, they are enemies of God. For a time they may flourish like grass, but when the heat of judgment appears, they will perish, and the beauty of their face shall fade.

[On the distinction between the false "friendship" of the World — the secret intimacy of the "Inner Ring" of insiders — and true friendship, which the Inner Ringer by the very nature of his desire can never have]

If in your spare time you consort simply with the people you like, you will find that you have come unawares to a real inside: that you are indeed snug and safe at the centre of something which, seen from without, would look exactly like an Inner Ring. But the difference is that its secrecy is accidental, and its exclusiveness a by-product, and no one was led thither by the lure of the esoteric: for it is only four or five people who like one another meeting to do things that they like. This is friendship. Aristotle placed it among the virtues. It causes perhaps half of all the happiness in the world, and no Inner Ringer can ever have it. In any wholesome group of people which holds together for a good purpose, the exclusions are in a sense accidental. Three or four people who are together for the sake of some piece of work exclude others because there is work only for so many or because the others can't in fact do it. But your genuine Inner Ring exists for exclusion. There'd be no fun if there were no outsiders. The invisible line would have no meaning unless most people were on the wrong side of it. Exclusion is no accident: it is the essence.

"Adulteresses" St. James calls us, because we turn aside to the "friendship of the world", while God "Jealously longs for the spirit He has implanted in us".

Whoever loves the world by committing sin is revealed as an enemy of God, just as, on the other hand, one who affirms friendship with God by not sinning is a constant enemy of the world. Therefore, just as it is impossible to serve both God and mammon, so it is also impossible to be a friend of the world and of God at the same time.

Mr. Rudyard Kipling has asked in a celebrated epigram what they can know of England who know England only. It is a far deeper and sharper question to ask, "What can they know of England who know only the world?" for the world does not include England any more than it includes the Church. The moment we care for anything deeply, the world—that is, all the other miscellaneous interests—becomes our enemy. Christians showed it when they talked of keeping one's self "unspotted from the world;" but lovers talk of it just as much when they talk of the "world well lost." Astronomically speaking, I understand that England is situated on the world; similarly, I suppose that the Church was a part of the world, and even the lovers inhabitants of that orb. But they all felt a certain truth—the truth that the moment you love anything the world becomes your foe.

Love of honor and pride and boastfulness is hostile to God, for these things were the undoing of the fallen angels as well as of the first human couple, which is why to this day they are described as "enemies of God."

You adulterers and adulteresses! Do you not know that friendship with the world is hatred against God? Therefore, whoever wishes to be a friend of the world makes himself an enemy of God. "You adulterers and adulteresses! Do you not know that friendship with the world." For James had previously reproached a few false wise men who would corrupt the divine Scripture and pervert it to their own will, so that they might have a backing for their luxurious life: this arises from nothing other than arrogance and pride, and for this reason, he now proceeds more severely and uses words that are particularly strange to his own humor, calling such people adulterers and adulteresses, and by reproaching them, he brings them to shame, and using almost such accusations: Tell me, vain one: do you wish to present yourself as wise? and from where do you have that, while you continually avoid conflict and war, you are always fixated on the present and pursue the joy of this life with certainty of mind? This is not the way of the wise but of ordinary men, and those who have inclination towards the friendship of the world, and it shows you to be adulterers who prefer the vulgar, profane, and shameful over the hidden, divine, and honorable beauty, and bear hatred towards God out of affection for the present. Do you not know that the friendship of the world alienates from the friendship of God, or makes one an enemy of God? In this context, the world refers to all material and vile life, as if it were the mother of corruption, of which he who attempts to partake becomes an enemy of God. For due to a passion for the useless, he neglectfully and disdainfully regards the divine, which pertains only to those whom we hate and who are our enemies. Therefore, since there are two things that men strive for, namely God and the world, and around both of these revolve two things, friendship and hatred: if we are found to be studious of either, we seem to entirely neglect the other. However, diligence produces friendship, while negligence produces hatred. Therefore, whoever clings to the divine is a friend of God, and it is said: But whoever neglects God and is firmly attached to the things of the world should be considered among those who are the greatest enemies of God. Moreover, since this and all such evil has been shown to have originated from the arrogance of the false wisdom of the teachers, he used another argument, wishing to bring them back from such drunkenness and to free them from gluttony, and he says:

Since evil forms a friendship with the world and virtue a friendship with God, virtue and evil cannot coexist.

When one is at enmity toward someone else, he has no idea how to explain to others what that person approves of or likes, nor is he able to instruct them concerning his desires.

Above, the apostle only slightly rebuked certain false wise men who distort the Divine Scriptures and of their own will use them in a perverted manner, so as to have a pretext for their sensual life — and this is nothing other than a form of pride. But now he comes against them more sternly and, as if contrary to his usual mildness, employs words of reproach, calling such people adulterers and adulteresses, and makes rebuke somewhat like this: "Tell me, thoughtless one, you wish to present yourself as a wise man? But whence come the quarrels and constant enmity in your life? Whence comes the constant attachment to the present? Whence the unceasing pursuit of the pleasures of this present life? This is characteristic not of wise men, but of ordinary people inclined to friendship with the world, which also shows that you are adulterers, for you prefer common, shameful, and base beauty to the Divine and chaste beauty hidden within, and by your striving for the present you raise up enmity against God. Do you not know that friendship with the world is enmity with God, alienating us from the love of God and showing us to be His enemies?"

By "world" he here means the entire material life as the mother of corruption, and whoever partakes of it immediately becomes an enemy of God, for in his zeal for what is useless he negligently and contemptuously relates to Divine matters — the kind of attitude we have toward people who are hateful and hostile to us. Since there are two objects with which people occupy themselves — God and the world — and toward each of these two objects one turns with either love or hatred, as soon as we strongly attach ourselves to one, we obviously appear negligent of the other, for attention produces love, and negligence produces hatred. Therefore, whoever cleaves to Divine matters is and is called a friend of God, while whoever has grown negligent of God and has loved the world is numbered among the enemies of God. And since all this proceeds from the arrogance and pride of the false wise men, the apostle employs yet another rebuke, wishing to sober such people from their drunkenness and rouse them from their slumber.

Do you think that the Scripture says uselessly? Namely, that Scripture which, restraining the faithful from the society of evildoers, thus speaks through Moses: You shall not make a covenant with them, nor with their gods. They shall not live in your land, lest they make you sin against Me, for if you serve their gods, it will surely be a scandal to you (Exodus XXIII). And again: You shall not make their works, but you shall destroy them and break their statues (Ibid.).

Does the spirit that dwells within you desire to envoke envy? It should be read as a rhetorical question, as if he were saying: Does the Spirit of grace, with which you were marked on the day of redemption, desire this, that you should envy one another? Not, indeed, a good spirit in you, but an evil spirit causes the vice of envy. There is a similar mode of expression in the psalm: "A brother cannot redeem; a man shall redeem" (Psalm 48). For it is understood thus: If Christ, who deigned to become our brother through humanity, did not redeem us, could any mere human suffice to redeem us? Some interpret this passage thus: The spirit that dwells within you desires against envy—desiring, that is, that the sickness of envy be conquered and eradicated from your minds. Others understand it to refer to the human spirit, with the sense being: Do not covet, do not cling to the friendships of this world because the spirit of your mind, while it covets earthly things, indeed desires envy when you desire to acquire things for yourself, envying others who have them.

Or do you think that the Scripture says in vain, or out of envy? That the spirit desires which dwells in you? But he gives a greater grace? This signifies something through these means, through the lack of using language, and again through the use of abbreviated wording. Therefore, James says: Indeed, I have criticized you in my own words regarding the correct and blameless use of your wisdom, lest you, abusing it out of arrogance, pollute and deceitfully handle the discourse of doctrine. But if you seek this from Scripture, listen. For it says: "The Lord resists the proud." (1 Peter 5:5) Therefore, I was not speaking absurdly when I said that contempt for divine doctrines arises from pride and a great zeal for the world constitutes hate against God. For if He resists the proud, and we are accustomed to resist enemies, surely the proud must also be numbered among the enemies. For Scripture does not publish difficult precepts to us in vain or out of envy, but to desire or seek the grace that dwells in us through its exhortation: which, when it finds working in us through spiritual modesty, gives a greater grace. Therefore, if you obey the Scriptures, humble yourselves and become lowly before the Lord, and you will find grace through His exaltation. Pride (Ὑπερηφανία), however, is a vice that inflates deeply, which we call elevation: and it differs from arrogance, which is called conceit (οἴῃσις), because the former is exalted by what it has, while the latter is exalted by what does not belong to it in any way. On the contrary, humility or modesty of the mind is a great good. And since both are voluntary for us; whoever exalts himself through arrogance, apart from being condemned by the Lord, is also humbled by Him: exalted through the occasion of the one who had humbled himself out of modesty of spirit: so that, guided by this, he who exercises himself in these things achieves spiritual greatness in the contests. "Do you think that Scripture speaks in vain, or out of envy?" None of these, but it desires or seeks grace in you through its counsel dwelling within. It is similar through the restraint of the response, as in Job: Do you think I have answered you for any other purpose than to appear just? Indeed, in this place the response: No, is not expressed. "The spirit desires." It refers to the good intention, as David also says: "With a willing spirit:" (Ps. 50:14) that is, by the Lord's will through which He sends afflictions. And it refers to the right spirit as the right will.

What this means is that the Spirit in us tends toward fellowship with God. He turns us away from the love of the world and gives us ever more grace.

Here the figure of omission is employed — a customary form of abbreviated speech. The apostle speaks as if to say: "I have with my own words been persuading you to use your wisdom rightly and without condemnation, so that you would not abuse it through pride, would not counterfeit and distort true teaching. But if you desire instruction from Scripture as well, then listen: 'God resists the proud.' If He 'resists the proud' (and we usually resist enemies), then without doubt the proud must be numbered among His enemies, for Scripture does not in vain, without foundation, or out of envy command us to do the impossible, but earnestly desires that through its exhortations grace may dwell in us. Therefore, if you are obedient to Scripture, humble yourselves before God and you will receive grace through exaltation from Him. Pride is arrogance taken to the extreme of malice, but it differs from self-conceit. Pride exalts itself over those subject to it, while self-conceit exalts itself over what does not even exist. Modesty also differs from humility. Modesty, or humility, being directly opposed to pride, is a great good. And since both arise in us by our own free will, everyone who exalts himself through pride is already condemned and is humbled by the Lord, while the one who has humbled himself through modesty He exalts in due time, for the very practice of humility raises the one who has acquired it to spiritual heights."

Saint Cyril explains it differently. If death entered the world through the envy of the devil (Wis. 2:24), and if Christ, according to Scripture, has dwelt in our inner man (Eph. 3:16–17), then He dwelt there in order to abolish the death that came through envy. But He not only gives this, but also greater grace. "I have come," He says, "that they may have life, and that they may have it more abundantly" (John 10:10). And that God dwelt in us out of His great love for us, the prophet clearly expressed when he said that neither an angel nor a mediator, but "the Lord Himself will save us" (Isa. 33:22), out of love for us and care for us. How then did the Savior grant even greater grace? By casting down our adversary Satan, which is why it is added: "God resists the proud." For how is he not proud who proclaims: "and my hand has seized the whole world like a nest" ("and my hand has found like a nest the riches of the peoples") (Isa. 10:14)?

We add, in the next place, that neither is every one that prophesies holy, nor every one that casts out devils religious: for even Balaam the son of Beor the prophet did prophesy, though he was himself ungodly; as also did Caiaphas, the falsely-named high priest. Nay, the devil foretells many things, and the demons, about Him; and yet for all that, there is not a spark of piety in them: for they are oppressed with ignorance, by reason of their voluntary wickedness. It is manifest, therefore, that the ungodly, although they prophesy, do not by their prophesying cover their own impiety; nor will those who cast out demons be sanctified by the demons being made subject to them: for they only mock one another, as they do who play childish tricks for mirth, and destroy those who give heed to them. For neither is a wicked king any longer a king, but a tyrant; nor is a bishop oppressed with ignorance or an evil disposition a bishop, but falsely so called, being not one sent out by God, but by men, as Ananiah and Samoeah in Jerusalem, and Zedekiah and Achiah the false prophets in Babylon. And indeed Balaam the prophet, when he had corrupted Israel by Baalpeor, suffered punishment; and Caiaphas at last was his own murderer; and the sons of Sceva, endeavouring to cast out demons, were wounded by them, and fled away in an unseemly manner; and the kings of Israel and of Judah, when they became impious, suffered all sorts of punishments. It is therefore evident how bishops and presbyters, also falsely so called, will not escape the judgment of God. For it will be said to them even now: "O ye priests that despise my name, I will deliver you up to the slaughter, as I did Zedekiah and Achiah, whom the king of Babylon fried in a frying-pan," as says Jeremiah the prophet. We say these things, not in contempt of true prophecies, for we know that they are wrought in holy men by the inspiration of God, but to put a stop to the boldness of vainglorious men; and add this withal, that from such as these God takes away His grace: for "God resisteth the proud, but giveth grace to the humble."

Give me someone professing perpetual continence, who is free from all vices and blemishes of conduct. For her I fear pride—I dread the swelling of self-conceit from so great a blessing. The more there is in her which she is satisfied with, the more I fear that in pleasing herself she will displease the one who resists the proud but gives grace to the humble.

But He gives greater grace. The Lord gives greater grace than the friendship of the world, because while it provides these earthly goods temporarily and with the pain of losing them, He bestows eternal joy. He subsequently explains to whom He grants this grace.

For this reason it says: God resists the proud, but gives grace to the humble. Thieves, indeed, perjurers, the lustful, and other sinners are punished by God as despisers of His precepts, but He is said to resist the proud especially, because those who trust in their own virtue, who neglect to submit by repenting to divine power, who act as if they are sufficient to save themselves, and refuse to seek the aid of heavenly grace, are certainly afflicted with greater punishment. On the other hand, He gives grace to the humble, because those who submissively submit to the hands of the true physician in the wounds of their vices deservedly receive the gifts of the desired health. It is to be noted, however, that this statement regarding the proud and humble was placed by the blessed James from the proverbs of Solomon according to the ancient Translation, just as Peter did in his Epistle. In our Edition, which descends from Hebrew truth, it is said thus: He will mock the mockers, and He will give grace to the meek. The Lord will mock the mockers according to what Paul speaks about those who, refusing to receive Him coming in the name of His Father, will accept the Antichrist coming in his own name (John V): Because they did not receive the love of the truth that they might be saved, therefore God will send them strong delusion that they should believe a lie (Thess. II). He mocked the mockers when, to the Jews saying: If he is the king of Israel, let him come down from the cross and we will believe in him (Matt. XXVII), He patiently endured until, having died and been buried, He overcame their insults and even death itself by a swift resurrection. But He will give grace to the meek, because to those who humbly follow Him, He abundantly grants both the perfection of good work and the gifts of blessed eternity.

Humility preserves this return and connection, and pride dissolves it. Whence in the Epistle of James: "God resists the proud, but gives grace to the humble." And what is the reason? Certainly, he who is humble attributes all the goods he has to his original principle; but the proud man attributes all things to himself. The humble man remains in continuity with his origin, but the proud man is severed from it and as it were says: this I did not receive from you. And therefore Lucifer became dark, because he withdrew from his original principle; but Christ led himself back to his original principle through humility, and therefore he was radiant.

Because humility is the dwelling place of grace, the grace of the Holy Spirit rests upon the humble alone. Whence Augustine, in the third book of On Christian Doctrine: "For this reason the sins of great men were written down, so that that apostolic saying might everywhere be feared: Wherefore let him who seems to stand take heed lest he fall. For there is no page of the holy books in which it does not resound: God resists the proud, but to the humble He gives grace."

In God you come up against something which is in every respect immeasurably superior to yourself. Unless you know God as that—and, therefore, know yourself as nothing in comparison—you do not know God at all. As long as you are proud you cannot know God. A proud man is always looking down on things and people: and, of course, as long as you are looking down, you cannot see something that is above you...

We must not think Pride is something God forbids because He is offended at it, or that Humility is something He demands as due to His own dignity—as if God Himself was proud. He is not in the least worried about His dignity. The point is, He wants you to know Him: wants to give you Himself. And He and you are two things of such a kind that if you really get into any kind of touch with Him you will, in fact, be humble—delightedly humble, feeling the infinite relief of having for once got rid of all the silly nonsense about your own dignity which has made you restless and unhappy all your life. He is trying to make you humble in order to make this moment possible: trying to take off a lot of silly, ugly, fancy-dress in which we have all got ourselves up and are strutting about like the little idiots we are.

Be humble, in order that God may rest in you, which he wants to do.

There are those who say openly that marriage is fornication. They lay it down as a dogma that it was instituted by the devil. They are arrogant and claim that they are emulating the Lord, who did not marry and had no worldly possessions. It is their boast that they have a deeper understanding of the gospel than anyone else. To them Scripture says that God is against the proud and gives grace to the humble.

Seeing, therefore, that we are the portion of the Holy One, let us do all those things which pertain to holiness, avoiding all evil-speaking, all abominable and impure embraces, together with all drunkenness, seeking after change, all abominable lusts, detestable adultery, and execrable pride. "For God," saith [the Scripture], "resisteth the proud, but giveth grace to the humble." Let us cleave, then, to those to whom grace has been given by God. Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from all whispering and evil-speaking, being justified by our works, and not our words. For [the Scripture] saith, "He that speaketh much, shall also hear much in answer. And does he that is ready in speech deem himself righteous? Blessed is he that is born of woman, who liveth but a short time: be not given to much speaking." Let our praise be in God, and not of ourselves; for God hateth those that commend themselves. Let testimony to our good deeds be borne by others, as it was in the case of our righteous forefathers. Boldness, and arrogance, and audacity belong to those that are accursed of God; but moderation, humility, and meekness to such as are blessed by Him.

"For God," saith [the Scripture], "resisteth the proud, but giveth grace to the humble." Let us cleave, then, to those to whom grace has been given by God.

Do ye, beloved, be careful to be subject to the bishop, and the presbyters and the deacons. For he that is subject to these is obedient to Christ, who has appointed them; but he that is disobedient to these is disobedient to Christ Jesus. And "he that obeyeth not the Son shall not see life, but the wrath of God abideth on him." For he that yields not obedience to his superiors is self-confident, quarrelsome, and proud. But "God," says [the Scripture] "resisteth the proud, but giveth grace to the humble"; and, "The proud have greatly transgressed."

One who holds his head high in arrogance hates God.

The true sign of a Christian is the following: to feed the hungry and give drink to the thirsty, to endure hunger and thirst, to be poor in spirit, humble and contemptible in one's own eyes.

One man is invited to grace in proportion to his love of humility. Another is consigned to punishment in proportion to his sin of pride. So if the swelling of pride is taking place in anyone, let him combat it, lest he draw the arms of heavenly justice against himself.